Jesús Mosterín

Jesús Mosterín (* 1941 in Bilbao ) is a Spanish philosopher whose contributions cover a wide range of contemporary thought. His problems often cross the boundary between science and philosophy, his guide is always the rationality.

• 4.1 Theory of Rationality
• 4.2 Ethics, Animals and Rights
• 4.3 Political Philosophy

• 5.1 Human nature
• 5.2 Human culture

Life

Jesús Mosterín was born in 1941 in Bilbao. He studied in Spain, Germany and the United States. He founded and directed the Institute for Logic and Philosophy of Science at the University of Barcelona. Since 1996 he is a research professor in the Institute of philosophical CSIC (Spanish national research center). He is a member of the Center for Philosophy of Science in Pittsburgh, a member of the Academia Europaea in London, the Institut International de Philosophie in Paris and the International Academy of Philosophy of Science. He established analytic philosophy in Spain. Also in the introduction and development of mathematical logic and the philosophy of science in Spain and Latin America, he played a significant role. Besides his academic work, he has worked in the international publishing industry, especially in the groups Salvat and Hachette. He is committed to nature and animal protection.

Logic

Mosterín acquired his basic knowledge in logic at the Institute for Mathematical logic and basic research at the University of Münster. He wrote the first modern textbooks on logic and set theory in Spanish. He has worked on issues of first and second order logic, axiomatic set theory and computability and complexity. He has proved that the uniform digitalization of all kinds of symbolic objects ( such as chromosomes, texts, movies or music ) can be seen as an application of a certain value system of numbers. This knowledge gives the view of the whole of the natural numbers as a universal library and even as a universal database a concrete sense. Mosterín the first time published the complete works Kurt Gödel. Together with Thomas Bonk he has an unpublished work of Rudolf Carnap on axiomatics published ( in German language ). He has also devoted to biographical and historical aspects of the development of modern logic. His work on the lives of Gottlob Frege, Georg Cantor, Bertrand Russell, John von Neumann, Kurt Gödel and Alan Turing combine detailed biographical representations with the formal analysis of their main technical results.

Philosophy of Science

Concepts and theories in science

Karl Popper had tried to set up a criterion of demarcation between science and metaphysics. This task was made ​​more difficult by the speculative turn of a part of theoretical physics again. Mosterín asked again, can be scientific theories, hypotheses and assertions of researchers as reliable. He distinguishes between the solid core of a scientific discipline, which should contain only the reliable at a given moment and empirically confirmed ideas, and on the other hand, the cloud of hypotheses and assumptions that surround the core. The theory also by stride forward that new, fresh confirmed hypotheses enter into the solid core of science. In this context, he examines the relationship between perception, observation and evidence. The observation is always a conscious process, while the detection by technical detectors and instruments is mediated. Many signals that carry information about the world, but remain unnoticed us are received by detectors and translated into empfindbare to our senses energy pulses. Mosterín follows the path opened by Patrick Suppes by examining the structure of metric concepts. These concepts play a crucial role at the interface between theory and observation, where the reliability of the hypotheses is verified. Mosterín has also contributed to the analysis of the method of mathematical modeling. He shall enter on the limitations of the axiomatic method in the characterization of real systems. If reality is too complex to be detected directly, we are left with the solution of the model building. Mathematics is so much better known to us as the empirical reality. Hence, it helps to choose a mathematical structure that the realm of reality that is just interested in us, similar in certain aspects. This structure can then be used as a conceptual machine to figure out answers to our questions on this area of ​​reality. Finally, it must be pointed out the cooperation of Mosterín with Roberto Torretti. Both authors have written together the unique reference book Diccionario de Filosofia de la Ciencia y Logica.

Philosophy of Biology

Mosterín has not only actively involved in the current discussions on development theory and genetics, but also asked questions about the definition of life itself as well as the ontology of organisms and species. In the footsteps of Aristotle and Schrödinger he asks himself: " What is life? " He checked and discards the previously proposed definitions on the basis of metabolism, reproduction, thermodynamics, complexity and evolution. While it is true that all living beings on earth many features - from the genetic code to energy storage in ATP molecules - share with each other, but these properties reflect only the common heritage of a common ancestor that had perhaps acquired these properties random. Thus, our biology is more of a view of our church spire on the earthly life as a universal science of life itself. Such a general science of life is but us long denied can see and examine as we do not alternate ( and certainly very different ) forms of life from other regions of the galaxy (if they exist ). Regarding the ontological thesis Ghislins Michael and David Hull on the individuality of the species has Mosterín out that they are neither classes nor individuals in the conventional sense of those words. He is trying to expand the relevant conceptual framework and clarify. In particular, it shows the formal equivalence of the set-theoretic and mereological ( based on individuals and parts ) approach: any thesis about classes of organisms can be converted into a thesis about the species as individuals, and vice versa.

Philosophy of cosmology

The role played by our scientific knowledge in the construction of a rational view of the world, has always been interested Mosterín. He has devoted to the question of the reliability of cosmological theories Particular attention. Together with John Earman he has undergone the paradigm of cosmological inflation a critical revision. Although it has gained enormous influence in the Kosmologengemeinschaft, and even though it contradicts no known fact pull Earman and Mosterín the conclusion that speak for the paradigm of inflation is not yet sufficient empirical reasons to its inclusion in the solid core of the standard model of the Big Bang to justify cosmology. We do not even know whether the alleged Inflatonfeld exists, or. Mosterín has researched the role of speculation in cosmology. Specifically, it has the various misconceptions upon which the so-called anthropic principle and the use anthropic explanations demonstrated. His conclusion: " in the weak form of the anthropic principle is a mere tautology, incapable of anything that is not already known to us to explain or predict. In its strong form, it is an arbitrary speculation, " he also emphasizes the incorrectness of the anthropic conclusion stated that from the hypothesis of an infinite number of worlds, the existence of another world, just like ours, stating: ". , The assumption that an infinite number of objects that can be characterized by certain numbers or properties, the existence of objects with every possible combination of these numbers or properties implies [ ... ] is a mistake. An infinite set of binary sequences need not contain any binary sequence. The hypothesis that in any possible world is common to the an infinite universe, corresponds to the assertion that any infinite set of numbers all numbers ( or at least all Gödel numbers) contains what is obviously wrong. "

Practical Philosophy

Theory of rationality

Kant distinguished the theoretical from practical reason. In parallel, different theorists of rationality Jesús Mosterín between theoretical and practical rationality, although after him reason and rationality are not the same: reason is a mental ability, rationality, on the other hand an optimization strategy. People are not by definition reasonable, although they can think and act reasonable or unreasonable, depending on whether they ( consciously or unconsciously ) use the optimization strategy of rationality on their thoughts and actions. The theoretical rationality is the strategy to maximize the reach and truthfulness of our ideas about reality. The criteria of rational acceptability are different depending on whether it is analytical statements in the field of logic, mathematics and grammar or synthetic statements whose touchstone is the observation and the experiment is. The formal part of the theoretical rationality is ultimately in its logical consistency. The material or content element is connected to the empirical confirmation that exploits our innate mechanisms for receiving and interpreting signals. Mosterín distinguishes between unintentional and implicit beliefs on the one hand and deliberate, explicit acceptance of the other. This latter is, on the theory of theoretical rationality can be actually applied is. In the practical rationality is the strategy to live as well as possible, to reach our goals and fulfill our desires. The formal part of practical rationality consists essentially in Bayesian decision theory. The substantive part is rooted in human nature and therefore ultimately in our genome. The practical rationality requires the order of goals and means, taking account of the relevant findings. For this reason, the practical efficiency requires the theoretical, but not vice versa. In any case, the following applies: any rational evidence is always provisional and review at any time.

Ethics, Animals and Rights

Mosteríns interest in nature led him very early to a collaboration with the famous naturalist and documentary filmmaker Félix Rodriguez de la Fuente. The effort, first in Spain and then spread the knowledge and appreciation of living nature and particularly the animals around the world, corresponded to the worldwide release of the Encyclopedia fauna. As opposed to the traditional showpieces of cruelty Mosterín has repeatedly publicly taken a stand against bullfights and other cruelty to animals. He influenced the public debate, the banning of bullfighting in Catalonia (Spain ) introduced in July 2010. Shortly thereafter, he wrote a detailed analysis of this tradition and a devastating philosophical refutation of their proposed justifications. As honorary chairman of the Great Ape Project in Spain he has worked together with Peter Singer for the progress of the legal claims of non-human hominids ( chimpanzees, bonobos, gorillas and orangutans ). Mosterín denies the existence of natural or metaphysical human rights or animal rights. He thinks rather that a politically organized society the rights that it deems appropriate, may provide by legislation of Parliament. Sometimes they have to do it to avoid unnecessary suffering and misery. In following Hume and Darwin and the inclusion of the results of research on the mirror neuron Rizzolattis Mosterín looks in our innate ability to pity, reinforced by contact and empathy, a firmer foundation of our moral respect for animals than in mere unnachweisbaren rights.

Political Philosophy

The modern, liberal democracy is a compromise between freedom and democracy. After Mosterín, freedom means in the end, to do what I want; democracy to do what the majority of other wants. By " freedom " he does not mean to him to be confused metaphysical concept of free will, but political freedom, ie the absence of coercion or interference of others in their own personal choices. Due to the propensities to violence and aggressiveness that sometimes lurk in human nature, requires the peaceful and fruitful social life, and the protection of environment and nature certain restrictions on individual freedoms, but the less the better. Specifically, there is no reason to restrict individual freedoms, such as language, religion, customs, or travel in the name of some reified abstraction as nation, religion or party. From this point of view, the Internet is a far more attractive model than the obsolete nation-states or the nationalist movements. Mosterín holds the nation-state is incompatible with a full development of freedom, which requires a reorganization of the global political system in the cosmopolitan sense. Specifically, he proposes a world without nation-states; a world divided into small autonomous but not sovereign cantons to brake without an army and without power, free movement of people, ideas and goods. These cantonal world needs to be complemented by the establishment of strong world organizations, starting with a global jurisdiction, the guards and guard the human rights around the world.

Anthropology

Human nature

In the 21st century, the idea of human nature experienced a renaissance in authors such as Edward O. Wilson, Steven Pinker and Jesús Mosterín. The deciphering of the complete human genome and the ongoing research on the function of genes and other regulatory DNA sequences have so moved together with the progressive brain research this classical concept into view, that he is the focus of anthropological thought again. After Mosterín the nature of a biological species is enshrined in its genome; the nature of Homo sapiens in its gene pool; and my individual nature in the chromosomes of my cells. Human nature is composed of layers, in a sense, recap the covered development of the human race. The deepest and oldest layers relate to the functions of life that we share with all living beings of our planet. The subsequent layers correspond to that was added later trains. The upper layers contain the latest acquisition as the upright walking, the precision grip, the cerebral cortex, the language and other recursive mechanisms. Mosterín has, depth with methods and criteria to distinguish between natural and cultural aspects of our behavior, and abilities. He has investigated and clarified the theoretical foundations of anthropology. Equipped with all this conceptual tool he has participated in the discussion and clarification of controversial bioethical issues: Research on embryonic stem cells, birth control, abortion and euthanasia, always from the perspective of science and on the side of human freedom.

Human culture

Mosterín has developed a philosophy of culture, the questions such as: what is culture, where it is, how do you explain their development over time, in terms directly, by relying on advances the understanding of culture that come from anthropology, archeology and biology. Both the nature as well as the culture of the people are information. The difference is the type of disclosure: while the information of nature, codified in the genome that is genetically passed on, this happens in the case of culture, codified in the brain, through social learning. Since only individuals have brains, only they have culture. A collective cultures, they must be understood as a statistical structure that will allow us statements on a variety of individual cultures. All of the elementary parts of a culture (also memes, cultural features or cultural characteristics given) stored in the neural networks of long-term memory of an individual form, the culture of that individual at a given time. At the time one has to necessarily refer because the culture of an individual is constantly changing, because every day we learn something and we forgot something. The notion of a collective culture, be it a group, tribal or national culture, to use in the different contexts of everyday and scientific language in different ways. Tying defined Mosterín various precise terms of the collective culture of a cultural meme pool ( the set-theoretic union of all the cultures of all group members ) to the unanimous culture ( the intersection of all of these cultures ). 2009 ended Mosterín a detailed study of the forces that determine the cultural change. He devoted himself to the recent acceleration of this change through the influence of the Internet and other information technology factors particular attention. He referred to the Internet as the Kingdom of freedom and views the preservation of freedom and efficiency of the network essential for the future progress of human culture.

History of Philosophy

As an admirer of the clear and fresh A History of Western Philosophy, by Bertrand Russell, for its Spanish edition he wrote the preface, and as a critic of some of its weaknesses is Mosterín has undertaken to write a universal history of human thought, not only of the Western but also Asian and even prehistoric. His story covers the main intellectual currents with an interdisciplinary approach, which is the simultaneous development of the philosophy of science and ideology together and in its social context, but without them due to this. The analysis of ideas is critical and without scruples, clear and rigorous. In addition, he asks about the logical correctness of the proposed arguments and points to their eventual failure.

Some of the more popular books of this series are devoted, for example, Aristotle, the Jews and the Indian philosophy. Aristotle is presented not only as a philosopher, but also as representatives of the germinating Sciences and founder of several disciplines. This focuses mainly on his studies of language and his interest in animals. Relentlessly the Jewish myths are treated. The author does but shine through his sympathy for the great Jewish thinkers such as Maimonides, Spinoza and Einstein clear. The tape over India covers the linguistics and mathematics and includes a compact representation of the major philosophical schools, from the Upanishads, on the Jain and Buddhist developments towards to the Advaita Vedanta of Shankara, which attracts the author obviously. The Christian book is the most comprehensive of the series. Jesus is portrayed as a typical Jew. The most original Christian ideas come from Paul of Tarsus, not Jesus. After Constantine's conversion, the theological discussions of controversial topics such as the Holy Trinity were settled by means of violence. In the book, the intellectual contributions of the leading Christian thinkers such as Augustine of Hippo, Thomas Aquinas and Luther are analyzed and described the historical processes such as the Crusades, the universities, the Reformation and the Counter-Reformation. Less attention is paid to the last two centuries, as Mosterín obviously thinks that the Christianism has completely decoupled in this period of the new developments in science and philosophy, so that the Christian ideas have lost all relevance.